“…You worry about "the chronological snobbery that disdains the old as so five minutes ago" and constantly pursues "fresh expressions."
I'm worried that we absorb a sensibility from secular liturgies that makes us buy the story that our salvation is in novelty. It's not the sensibility we need to revitalize North American Christianity. The postmodern future of the church is in remembering things that we've forgotten. I am entirely indebted to the late Robert Webber's vision of "ancient future faith." I'm just trying to dig down into the philosophical and theological roots of his intuition.
You describe Christian belief as the way we navigate the world—not what we confess. How do those two relate?
I wrote that in a context where I engage social theorist Pierre Bourdieu. He had an expansive notion of belief. He thinks your body believes things that your mouth could never articulate. The orthodox Christian tradition was launched with the Incarnation of God in Christ, the apostolic witness, and the Scriptures. But we inherit that rule of faith in two ways: first, in the creeds and confessions of the church (the articulated, explicit aspects of the faith), and second, in the liturgical heritage that hands down the know-how of the faith—our practices, our disciplines, our liturgical forms. Ideally, there's a feedback loop between those two things. If you had just the creeds and confessions without the practices of Christian worship, you would never get the full inheritance of what the Spirit has passed on to us. That inheritance is not owned by Constantinople or Rome or Canterbury. Rather, it is a common universal heritage of the body of Christ that can be renewed for any who call themselves Christians…”
You’ll find the complete interview here.